379 research outputs found
8/2000: On the instrumentalisation of the past
No full textDer Band versammelt insgesamt Diskussionsbeiträge zur Rezeption des Holocaust in Deutschland und in Israel und reflektiert die darauf aufbauende Gedenkkultur. Die Beiträge sind Ergebnis eines Austauschs zwischen deutschen und israelischen Studierenden bzw. Wissenschaftler*innen. Im Beitrag von Moshe Zuckermann (Professor der Universität Tel Aviv) werden die Potentiale einer angemessenen Erinnerungskultur für die Opfer des Holocaust ausgelotet, wobei der Autor auf die paradigmatischen Unterschiede in der Historisierung der Täter- und der Opfer-Seite abhebt, deren Ausdifferenzierung zur damaligen Zeit noch weitgehend ausstand.The volume brings together contributions to the discussion on the reception of the Holocaust in Germany and Israel and reflects on the culture of remembrance based on it. The contributions are the result of an exchange between German and Israeli students and scholars. Moshe Zuckermann (Professor at Tel Aviv University) explores the potential of an appropriate culture of remembrance for the victims of the Holocaust, focusing on the paradigmatic differences in the historicization of the perpetrator and the victim, which were not yet differentiated to a large extent at the time
8/2000: The reception of the Holocaust in Israel
No full textDaniel Bohse zeichnet die Rezeption des Holocaust in Israel anhand der Positionen von Moshe Zimmermann und Moshe Zuckermann nach, wobei der Stellenwert des Zionismus und derjenige von religiösen Interpretationen ausgelotet wird.Daniel Bohse traces the reception of the Holocaust in Israel through the positions of Moshe Zimmermann and Moshe Zuckermann, exploring the significance of Zionism and religious interpretations
Communicating Anti-Semitism - Are the "Boundaries of the Speakable" Shifting?
No full textBergmann W, Heitmeyer W. Communicating Anti-Semitism - Are the "Boundaries of the Speakable" Shifting? In: Zuckermann M, ed. Antisemitismus - Antizionismus - Iraelkritik; Tel Aviver Jahrbuch für Deutsche Geschichte. Tel Aviver Jahrbuch für deutsche Geschichte. Vol 33. Göttingen: Wallstein; 2005: 72-89
Economic utopia of the Torah. Economic concepts of the Hebrew Bible interpreted according to the Rabbinical Literature
No full textHebrew Bible offers alternative Economic utopia for building Theocratic society. In this paper, various economic concepts and themes are presented, as found in the Hebrew Bible. These economic concepts include taxation, property rights, labor market, social policy, banking, years of Sabbath and Jubilee, and business cycles. Most economic issues of the Bible are found in the texts of Torah, also known as five Books of Moses. These texts are analyzed by using classical Rabbinical commentaries for better insight. Contrary to the modern Economic theory which is based on the assumptions of scarcity of resources and unlimited needs of consumers, Economics of the Torah is based on God’s resources which are enough for all true needs of His people.Hebrew Bible, History of Economics, History of Economic Thought, Ancient Israel, Judaism
"Sefer beer Moshe" by Moshe Sertels, son of Isachar, as an example of a bilingual text for the study of the Torah
No full textMoshe Sertels was a son of Issachar and Sarah. He was born circa mid-16th century in Prague. He was a teacher and worked as a translator and exegete. Sertels wrote several texts that attracted wide interest. One of them was a work titled Sefer Beer Moshe, a bilingual commentary on the Torah and five megillot. The construction of the text, its clarity and intelligibility, made it an excellent tool for teaching the Torah in cheders (e.g. such usage of this text was noted in the books of the Cracovian brotherhood Talmud Torah). The article presents the figure of the author and his literary oeuvre with particular focus on the Sefer Beer Moshe as a work that served generations of Ashkenazi Jews to enhance their knowledge of the Torah. The author discusses characteristics of the text and underlines several issues in regard to the Yiddish language in the form that was used in Prague at the turn of the 17th century
Dead Sea Scrolls at Sixty: What HAVE they taught us? What CAN they teach us? What can they NOT teach us?
No full textScholar-in-residence, 2007. Dr. Moshe J. Bernstein, Associate Professor of Bible, Yeshiva University, and author of New Perspectives on Qumran Law and History.https://digitalcommons.fairfield.edu/bennettcenter-posters/1250/thumbnail.jp
WHO IS RABBI MOSHE \u27YAẔ\u27?
No full textThe name Rabbi Moshe \u27Yaẕ\u27 (י\u27ץ = yishmerehu ẕuro) appears in two letters written, and published, by Rabbi Saul Berlin in 1789 and 1790, respectively, in connection with the Miẕpeh Yoqte\u27el controversy. Accepting the view that Rabbi Moshe is a fictional character, the author suggests the following explanation for the usage of this name: The opening section of the first letter, which has been overlooked by the scholars, provides a clue to the identification. It reads: \u27Moshe Bar \u27Eẕri\u27, a name which appears twice in the Talmud (Baba Batra 174b; Arakhin 23a). The Talmud relates the story of Moshe Bar \u27Eẕri who was the guarantor of his daughter-in-law\u27s Ketubah. His son, Rav Huna, a student, who was pressed hard for money, was unable to implement the advice given him: to divorce his wife so that she should collect money guaranteed by his father, following which they would remarry. Since Rav Huna was a priest, he would not be permitted to remarry his divorcee. The use of the talmudic name is therefore intended to allude to Saul Berlin\u27s special predicament, to the advantages and disadvantages of attempting to secure some assistance from his father, the venerable Ẕevi Hirsch Levin, Rabbi of the Berlin community. Indeed, his father endeavoured to help him, but to no avail. Saul Berlin lost his position as Rabbi in Frankfort, has been considered excommunicated by some, and finally had to go into exile; he died in London shortly after
Gustav Gabriel Cohen, Das Ideal des eigenen Staates. Zwei Schriften aus den Anfängen des Zionismus. Mit einer Familienerinnerung von Hanne Lenz, hg. u. eingel. V. Daniel Hoffmann
No full textHegels Haltung zur jüdischen Emanzipation und zum Frühantisemitismus seiner Zeit
No full textPhilosophie und Frühantisemitismus bilden den Themenbereich der Arbeit. Der Frühantisemitismus reicht von 1780 bis 1850. Speziell verweigert er die Bürgerrechte für Juden. In diesem Sinn wenden Deutsche Liberale sich während der Entstehungsphase der bürgerlichen Gesellschaften im frühen 19. Jahrhundert gegen die jüdische Emanzipation: F. L. Jahn, E. M. Arndt, K. Follen, C. F. Rühs und J. F. Fries. Im Gegensatz zu ihnen votiert Hegel mit seinen Grundlinien der Philosophie des Rechts entschieden für sie. Er schließt damit an die Erklärung der Menschenrechte in den USA und Frankreich an und führt deren Normativität fort. Es ist das Ergebnis konsequenten Denkens und Hegel überwindet einige seiner früheren antijüdischen Ansichten. Er betont die klare Verbindung zwischen Menschenrechten und Judenemanzipation, geht aber auch darüber hinaus: Sein Konzept fordert eine Integration, die zudem wirtschaftliche und kulturelle Teilhabe verlangt. Hegel opponiert unter historischen Bedingungen gegen die liberalen Frühantisemiten, was ebenso zu berücksichtigen ist, wie die systematischen Argumente der Rechtslehre. Nichtsdestotrotz gelingt ihm kein konsistentes Konzept. Der Grund dafür liegt jedoch in der Realität, die dargestellt werden soll, und nicht bei ihm. Hinsichtlich der internationalen Beziehungen zwischen den modernen Staaten gibt es keine universellen Institutionen mit Macht. Hegel opfert letztlich sein Vorhaben, die universelle Ethik weiterzuentwickeln, weil er dies reflektiert und sich ihm beugt. Unter Berücksichtigung dieses Kontextes müssen seine Konzepte zum Volksgeist betrachtet werden. Die Partikularität des Volksgeistkonzepts gefährdet seinen Entwurf zur Emanzipation, der universal fundiert ist; doch der Grund der Probleme liegt in den internationalen Beziehungen.In this thesis early anti-semitism is discussed in the context of G.W.F. Hegel’s philosophy. Early anti-semitism spanning from 1780-1850 is particularly concerned with declining Jews any equal civic status. Against the backdrop of civil societies arising in the early 19th century, a group of German authors, including F.L. Jahn, E.M. Arndt, K. Follen, C.F. Rühs, and J.F. Fries, in spite of their liberalism opposed Jewish emancipation in this specific sense. In contrast, Hegel in his Philosophy of Right clearly argues in favour of Jewish emancipation, following modern normative ideals as established by Human Rights Declarations in the U.S. and in France. Overcoming some of his earlier anti-Jewish views Hegel arrives at this result by way of consistent thinking. He not only stresses the obvious relationship between Human Rights and Jewish emancipation, but also further develops this idea: His concept calls for equal integration that involves economic and cultural participation as well. Hegel opposed liberal anti-semites under specific historical conditions that have to be taken into account alongside his philosophical arguments put forward in the Philosophy of Right. If he finally didn‘t achieve to develop an overall consistent concept it‘s not to be attributed to a lack of efforts on his part but rather to the reality his theory reflects. International relations between modern states don‘t involve universal institutions with actual power. Hegel, reflecting on and giving in to that reality, finally dismisses his earlier attempts to advance universal ethics. His concept of a nation‘s particular volksgeist and especially the Germanic spirit have to be assessed with this context in mind. Hegel‘s idea of emancipation which rests on universal claims is at odds with his preference for the particular that‘s being expressed in his concept of a volksgeist. The source for this problem however has to be sought in the international relations themselves
- …
